2 Kings 10:15

10:15 When he left there, he met ¹  Jehonadab, son of Rekab, who had been looking for him. ²  Jehu greeted him and asked, ³  “Are you as committed to me as I am to you?” ⁴  Jehonadab answered, “I am!” Jehu replied, “If so, give me your hand.” ⁵  So he offered his hand and Jehu ⁶  pulled him up into the chariot.

2 Kings 10:1

Jehu Wipes Out Ahab’s Family

10:1 Ahab had seventy sons living in Samaria. ⁷  So Jehu wrote letters and sent them to Samaria to the leading officials of Jezreel and to the guardians of Ahab’s dynasty. This is what the letters said, ⁸ 

2 Kings 1:1-2

Elijah Confronts the King and His Commanders

1:1 After Ahab died, Moab rebelled against Israel. ⁹  1:2 Ahaziah fell through a window lattice in his upper chamber in Samaria ¹⁰  and was injured. He sent messengers with these orders, ¹¹  “Go, ask ¹²  Baal Zebub, ¹³  the god of Ekron, if I will survive this injury.”

2 Kings 1:8

1:8 They replied, ¹⁴  “He was a hairy man ¹⁵  and had a leather belt ¹⁶  tied around his waist.” The king ¹⁷  said, “He is Elijah the Tishbite.”

Lamentations 5:6

5:6 We have submitted ¹⁸  to Egypt and Assyria

in order to buy food to eat. ¹⁹ 

Galatians 2:9

2:9 and when James, Cephas, ²⁰  and John, who had a reputation as ²¹  pillars, ²²  recognized ²³  the grace that had been given to me, they gave to Barnabas and me ²⁴  the right hand of fellowship, agreeing ²⁵  that we would go to the Gentiles and they to the circumcised. ²⁶ 

[10:15]  ¹ tn Heb “found.”

[10:15]  ² tn Heb “and he went from there and found Jehonadab son of Rekab [who was coming] to meet him.”

[10:15]  ³ tn Heb “and he blessed him and said to him.”

[10:15]  ⁴ tn Heb “Is there with your heart [what is] right, as my heart [is] with your heart?”

[10:15]  ⁵ tc Heb “Jehonadab said, ‘There is and there is. Give your hand.’” If the text is allowed to stand, there are two possible ways to understand the syntax of וָיֵשׁ (vayesh), “and there is”: (1) The repetition of יֵשׁ (yesh, “there is and there is”) could be taken as emphatic, “indeed I am.” In this case, the entire statement could be taken as Jehonadab’s words or one could understand the words “give your hand” as Jehu’s. In the latter case the change in speakers is unmarked. (2) וָיֵשׁ begins Jehu’s response and has a conditional force, “if you are.” In this case, the transition in speakers is unmarked. However, it is possible that וַיֹּאמֶר (vayyo’mer), “and he said,” or וַיֹּאמֶר יֵהוּא (vayyo’mer yehu), “and Jehu said,” originally appeared between יֵשׁ and וָיֵשׁ and has accidentally dropped from the text by homoioarcton (note that both the proposed וַיֹּאמֶר and וָיֵשׁ begin with vav, ו). The present translation assumes such a textual reconstruction; it is supported by the LXX, Syriac Peshitta, and Vulgate.

[10:15]  ⁶ tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.

[10:1]  ⁷ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[10:1]  ⁸ tn Heb “to the officers of Jezreel, the elders, and to the guardians of Ahab, saying.” It is not certain why the officials of Jezreel would be in Samaria. They may have fled there after they heard what happened to Joram and before Jehu entered the city. They would have had time to flee while Jehu was pursuing Ahaziah.

[1:1]  ⁹ sn This statement may fit better with the final paragraph of 1 Kgs 22.

[1:2]  ¹⁰ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[1:2]  ¹¹ tn Heb “and he sent messengers and said to them.”

[1:2]  ¹² tn That is, “seek an oracle from.”

[1:2]  ¹³ sn Apparently Baal Zebub refers to a local manifestation of the god Baal at the Philistine city of Ekron. The name appears to mean “Lord of the Flies,” but it may be a deliberate scribal corruption of Baal Zebul, “Baal, the Prince,” a title known from the Ugaritic texts. For further discussion and bibliography, see HALOT 261 s.v. זְבוּב בַּעַל and M. Cogan and H. Tadmor, II Kings (AB), 25.

[1:8]  ¹⁴ tn Heb “said to him.”

[1:8]  ¹⁵ tn Heb “an owner of hair.” This idiomatic expression indicates that Elijah was very hairy. For other examples where the idiom “owner of” is used to describe a characteristic of someone, see HALOT 143 s.v. בַּעַל. For example, an “owner of dreams” is one who frequently has dreams (Gen 37:19) and an “owner of anger” is a hot-tempered individual (Prov 22:24).

[1:8]  ¹⁶ tn Heb “belt of skin” (i.e., one made from animal hide).

[1:8]  ¹⁷ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[5:6]  ¹⁸ tn Heb “we have given the hand”; cf. NRSV “We have made a pact.” This is a Semitic idiom meaning “to make a treaty with” someone, placing oneself in a subservient position as vassal. The prophets criticized these treaties.

[5:6]  ¹⁹ tn Heb “bread.” The term “bread” is a synecdoche of specific (= bread) for the general (= food).

[2:9]  ²⁰ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ²¹ tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.

[2:9]  ²² sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ²³ tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.

[2:9]  ²⁴ tn Grk “me and Barnabas.”

[2:9]  ²⁵ tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.

[2:9]  ²⁶ tn Grk “to the circumcision,” a collective reference to the Jewish people.